Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings practice the perfection of wisdom?”
“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that physical forms are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the eyes are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the body is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that sights are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that odors are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that visual consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that visually compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the earth element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that ignorance is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that craving is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that birth is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are profound, they are practicing the perfection of wisdom.
“If they do not practice with the notion that the perfection of generosity is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of internal phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the applications of mindfulness are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the truths of the noble ones are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative concentrations are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the ten powers of the tathāgatas are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the four fearlessnesses are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the four kinds of exact knowledge are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are profound, they are practicing the perfection of wisdom. If they do not practice with the notion that omniscience is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of the aspects of the path is profound, they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is profound, they are practicing the perfection of wisdom.
“If you ask why, Śāradvatīputra, it is because the profundity of physical forms is not physical forms, the profundity of feelings is not feelings, the profundity of perceptions is not perceptions, the profundity of formative predispositions is not formative predispositions, and the profundity of consciousness is not consciousness. The profundity of the eyes is not the eyes, the profundity of the ears is not the ears, the profundity of the nose is not the nose, the profundity of the tongue is not the tongue, the profundity of the body is not the body, and the profundity of the mental faculty is not the mental faculty. The profundity of sights is not sights, the profundity of sounds is not sounds, the profundity of odors is not odors, the profundity of tastes is not tastes, the profundity of tangibles is not tangibles, and the profundity of mental phenomena is not mental phenomena. The profundity of visual consciousness is not visual consciousness, the profundity of auditory consciousness is not auditory consciousness, the profundity of olfactory consciousness is not olfactory consciousness, the profundity of gustatory consciousness is not gustatory consciousness, the profundity of tactile consciousness is not tactile consciousness, and the profundity of mental consciousness is not mental consciousness. The profundity of visually compounded sensory contact is not visually compounded sensory contact, the profundity of aurally compounded sensory contact is not aurally compounded sensory contact, the profundity of nasally compounded sensory contact is not nasally compounded sensory contact, the profundity of lingually compounded sensory contact is not lingually compounded sensory contact, the profundity of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the profundity of mentally compounded sensory contact is not mentally compounded sensory contact. The profundity of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the profundity of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the profundity of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the profundity of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the profundity of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the profundity of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact. The profundity of the earth element is not the earth element, the profundity of the water element is not the water element, the profundity of the fire element is not the fire element, the profundity of the wind element is not the wind element, the profundity of the space element is not the space element, and the profundity of the consciousness element is not the consciousness element. The profundity of ignorance is not ignorance, the profundity of formative predispositions is not formative predispositions, the profundity of consciousness is not consciousness, the profundity of name and form is not name and form, the profundity of the six sense fields is not the six sense fields, the profundity of sensory contact is not sensory contact, the profundity of sensation is not sensation, the profundity of craving is not craving, the profundity of grasping is not grasping, the profundity of the rebirth process is not the rebirth process, the profundity of birth is not birth, and the profundity of aging and death is not aging and death.
“The profundity of the perfection of generosity is not the perfection of generosity, the profundity of the perfection of ethical discipline is not the perfection of ethical discipline, the profundity of the perfection of tolerance is not the perfection of tolerance, the profundity of the perfection of perseverance is not the perfection of perseverance, the profundity of the perfection of meditative concentration is not the perfection of meditative concentration, and the profundity of the perfection of wisdom is not the perfection of wisdom. The profundity of the emptiness of internal phenomena is not the emptiness of internal phenomena, the profundity of the emptiness of external phenomena is not the emptiness of external phenomena, the profundity of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the profundity of the emptiness of emptiness is not the emptiness of emptiness, the profundity of the emptiness of great extent is not the emptiness of great extent, the profundity of the emptiness of ultimate reality is not the emptiness of ultimate reality, the profundity of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the profundity of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the profundity of the emptiness of the unlimited is not the emptiness of the unlimited, the profundity of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the profundity of the emptiness of nonexclusion is not the emptiness of nonexclusion, the profundity of the emptiness of inherent nature is not the emptiness of inherent nature, the profundity of the emptiness of all phenomena is not the emptiness of all phenomena, the profundity of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the profundity of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the profundity of the emptiness of nonentities is not the emptiness of nonentities, the profundity of the emptiness of essential nature is not the emptiness of essential nature, and the profundity of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The profundity of the applications of mindfulness is not the applications of mindfulness, the profundity of the correct exertions is not the correct exertions, the profundity of the supports for miraculous ability is not the supports for miraculous ability, the profundity of the faculties is not the faculties, the profundity of the powers is not the powers, the profundity of the branches of enlightenment is not the branches of enlightenment, and the profundity of the noble eightfold path is not the noble eightfold path. The profundity of the truths of the noble ones is not the truths of the noble ones, the profundity of the meditative concentrations is not the meditative concentrations, the profundity of the immeasurable attitudes is not the immeasurable attitudes, the profundity of the formless absorptions is not the formless absorptions, the profundity of the eight liberations is not the liberations, the profundity of the nine serial steps of meditative absorption is not the serial steps of meditative absorption, the profundity of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the profundity of the extrasensory powers is not the extrasensory powers, the profundity of the meditative stabilities is not the meditative stabilities, the profundity of the dhāraṇī gateways is not the dhāraṇī gateways, the profundity of the ten powers of the tathāgatas is not the powers of the tathāgatas, the profundity of the four fearlessnesses is not the fearlessnesses, the profundity of the four kinds of exact knowledge is not the kinds of exact knowledge, the profundity of great compassion is not great compassion, and the profundity of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The profundity of omniscience is not omniscience, the profundity of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the profundity of all-aspect omniscience is not all-aspect omniscience.
“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that physical forms are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the eyes are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the body is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that sights are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that odors are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that visual consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that visually compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the earth element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that ignorance is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that craving is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that birth is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are hard to fathom, they are practicing the perfection of wisdom.
“If they do not practice with the notion that the perfection of generosity is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of internal phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the applications of mindfulness are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the truths of the noble ones are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative concentrations are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the ten powers of the tathāgatas are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the four fearlessnesses are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the four kinds of exact knowledge are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that omniscience is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of the aspects of the path is hard to fathom, they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is hard to fathom, they are practicing the perfection of wisdom.
“If you ask why, Śāradvatīputra, it is because the unfathomability of physical forms is not physical forms, the unfathomability of feelings is not feelings, the unfathomability of perceptions is not perceptions, the unfathomability of formative predispositions is not formative predispositions, and the unfathomability of consciousness is not consciousness. The unfathomability of the eyes is not the eyes, the unfathomability of the ears is not the ears, the unfathomability of the nose is not the nose, the unfathomability of the tongue is not the tongue, the unfathomability of the body is not the body, and the unfathomability of the mental faculty is not the mental faculty. The unfathomability of sights is not sights, the unfathomability of sounds is not sounds, the unfathomability of odors is not odors, the unfathomability of tastes is not tastes, the unfathomability of tangibles is not tangibles, and the unfathomability of mental phenomena is not mental phenomena. The unfathomability of visual consciousness is not visual consciousness, the unfathomability of auditory consciousness is not auditory consciousness, the unfathomability of olfactory consciousness is not olfactory consciousness, the unfathomability of gustatory consciousness is not gustatory consciousness, the unfathomability of tactile consciousness is not tactile consciousness, and the unfathomability of mental consciousness is not mental consciousness. The unfathomability of visually compounded sensory contact is not visually compounded sensory contact, the unfathomability of aurally compounded sensory contact is not aurally compounded sensory contact, the unfathomability of nasally compounded sensory contact is not nasally compounded sensory contact, the unfathomability of lingually compounded sensory contact is not lingually compounded sensory contact, the unfathomability of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the unfathomability of mentally compounded sensory contact is not mentally compounded sensory contact. The unfathomability of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the unfathomability of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the unfathomability of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the unfathomability of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the unfathomability of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the unfathomability of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact. The unfathomability of the earth element is not the earth element, the unfathomability of the water element is not the water element, the unfathomability of the fire element is not the fire element, the unfathomability of the wind element is not the wind element, the unfathomability of the space element is not the space element, and the unfathomability of the consciousness element is not the consciousness element. The unfathomability of ignorance is not ignorance, the unfathomability of formative predispositions is not formative predispositions, the unfathomability of consciousness is not consciousness, the unfathomability of name and form is not name and form, the unfathomability of the six sense fields is not the six sense fields, the unfathomability of sensory contact is not sensory contact, the unfathomability of sensation is not sensation, the unfathomability of craving is not craving, the unfathomability of grasping is not grasping, the unfathomability of the rebirth process is not the rebirth process, the unfathomability of birth is not birth, and the unfathomability of aging and death is not aging and death.
“The unfathomability of the perfection of generosity is not the perfection of generosity, the unfathomability of the perfection of ethical discipline is not the perfection of ethical discipline, the unfathomability of the perfection of tolerance is not the perfection of tolerance, the unfathomability of the perfection of perseverance is not the perfection of perseverance, the unfathomability of the perfection of meditative concentration is not the perfection of meditative concentration, and the unfathomability of the perfection of wisdom is not the perfection of wisdom. The unfathomability of the emptiness of internal phenomena is not the emptiness of internal phenomena, the unfathomability of the emptiness of external phenomena is not the emptiness of external phenomena, the unfathomability of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the unfathomability of the emptiness of emptiness is not the emptiness of emptiness, the unfathomability of the emptiness of great extent is not the emptiness of great extent, the unfathomability of the emptiness of ultimate reality is not the emptiness of ultimate reality, the unfathomability of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the unfathomability of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the unfathomability of the emptiness of the unlimited is not the emptiness of the unlimited, the unfathomability of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the unfathomability of the emptiness of nonexclusion is not the emptiness of nonexclusion, the unfathomability of the emptiness of inherent nature is not the emptiness of inherent nature, the unfathomability of the emptiness of all phenomena is not the emptiness of all phenomena, the unfathomability of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the unfathomability of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the unfathomability of the emptiness of nonentities is not the emptiness of nonentities, the unfathomability of the emptiness of essential nature is not the emptiness of essential nature, and the unfathomability of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The unfathomability of the applications of mindfulness is not the applications of mindfulness, the unfathomability of the correct exertions is not the correct exertions, the unfathomability of the supports for miraculous ability is not the supports for miraculous ability, the unfathomability of the faculties is not the faculties, the unfathomability of the powers is not the powers, the unfathomability of the branches of enlightenment is not the branches of enlightenment, and the unfathomability of the noble eightfold path is not the noble eightfold path. The unfathomability of the truths of the noble ones is not the truths of the noble ones, the unfathomability of the meditative concentrations is not the meditative concentrations, the unfathomability of the immeasurable attitudes is not the immeasurable attitudes, the unfathomability of the formless absorptions is not the formless absorptions, the unfathomability of the eight liberations is not the liberations, the unfathomability of the nine serial steps of meditative absorption is not the serial steps of meditative absorption, the unfathomability of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the unfathomability of the extrasensory powers is not the extrasensory powers, the unfathomability of the meditative stabilities is not the meditative stabilities, and the unfathomability of the dhāraṇī gateways is not the dhāraṇī gateways. The unfathomability of the ten powers of the tathāgatas is not the powers of the tathāgatas, the unfathomability of the four fearlessnesses is not the fearlessnesses, the unfathomability of the four kinds of exact knowledge is not the kinds of exact knowledge, the unfathomability of great compassion is not great compassion, and the unfathomability of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The unfathomability of omniscience is not omniscience, the unfathomability of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the unfathomability of all-aspect omniscience is not all-aspect omniscience.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that physical forms are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the eyes are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the body is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that sights are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that odors are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that visual consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that visually compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the earth element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that ignorance is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that craving is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that birth is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are immeasurable, they are practicing the perfection of wisdom.